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Troubling Verses in Kohelet
(ג) מַה־יִּתְר֖וֹן לָֽאָדָ֑ם בְּכׇ֨ל־עֲמָל֔וֹ שֶֽׁיַּעֲמֹ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃

(3) What real value is there for a man
In all the gains he makes beneath the sun?

Footnotes to Kohelet by Bruce Heiler

The phrase "under the sun" indicates one of the two perspectives which are contrasted in the Book of Kohelet. "Under the sun" is the practical world of getting and spending, of looking out for our own interests. This is the perspective which we naturally assume.

The other perspective which could be denoted as the "world beyond", or the "world to come" or simply "that world" is not separated from this world in time or space, but it derives from a different way of looking at things. In that world, what is right assumes more importance than what maximizes our individual benefit. The same events can be understood from the perspective of this world or from that world, from the perspective of what is under the sun or what is beyond the usual perspective of concern for our self-interest.

(ד) דּ֤וֹר הֹלֵךְ֙ וְד֣וֹר בָּ֔א וְהָאָ֖רֶץ לְעוֹלָ֥ם עֹמָֽדֶת׃
(4) One generation goes, another comes,
But the earth remains the same forever.
(ה) וְזָרַ֥ח הַשֶּׁ֖מֶשׁ וּבָ֣א הַשָּׁ֑מֶשׁ וְאֶ֨ל־מְקוֹמ֔וֹ שׁוֹאֵ֛ף זוֹרֵ֥חַֽ ה֖וּא שָֽׁם׃

(5) The sun rises, and the sun sets—
And glides back to where it rises.

(א) דור הלך וגו'. רבי לוי ורבי לוי בר סיסי אמרי, אין לך יום שאין נולדין בו ששים רבוא ומתים בו ששים רבוא, מה טעם, דכתיב דור הולך ודור בא, וסמיך ליה וזרח השמש ובא השמש – משזרח השמש ובא השמש דור הולך ודור בא, ומניין לדור שהוא ששים רבוא, שנאמר (פ׳ דברים) אם יראה איש באנשים האלה הדור הרע הזה, ואותו הדור ס׳ רבוא היה.

...Rabbi Levi and Rabbi Levi bar Sisi say that there is no day on which 600,000 people are born and 600,000 people die. How do we know this? From the verse: "A generation comes and goes..." and the next verse, "The sun rises and the sun sets: just as the sun rises and sets, so too each generation rises and sets. And from where do we know that a generation is 600,000 people? From the Torah in Parashat Devarim: "No one from that evil generation..." and that generation had 600,000 people.

(טו) מְעֻוָּ֖ת לֹא־יוּכַ֣ל לִתְקֹ֑ן וְחֶסְר֖וֹן לֹא־יוּכַ֥ל לְהִמָּנֽוֹת׃
(15) A twisted thing that cannot be made straight,
A lack that cannot be made good.
(א) מְעֻוָּת. בְּחַיָּיו לֹא יוּכַל לִתְקֹן מִשֶּׁמֵּת. מִי שֶׁטָּרַח בְּעֶרֶב שַׁבָּת יֹאכַל בְּשַׁבָּת. וְרַבּוֹתֵינוּ פֵרְשׁוּ עַל הַבָּא עַל הָעֶרְוָה וְהוֹלִיד מַמְזֵר, אוֹ עַל תַּלְמִיד חָכָם הַפּוֹרֵשׁ מִן הַתּוֹרָה, שֶׁהָיָה יָשָׁר מִתְּחִלָּתֹוֹ וְנִתְעַוֵּת: (ב) וְחֶסְרוֹן לֹא־יוּכַל לְהִמָּנוֹת. זֶה שֶׁחִסֵּר עַצְמוֹ מִמִּנְיַן הַכְּשֵׁרִים, לֹא יוּכַל לְהִמָּנוֹת עִמָּהֶם בְּקִבּוּל שְׂכָרָם:

(1) That which is crooked. During his lifetime, will not be able to be straightened after he dies. Whoever toiled on the eve of Shabbos will eat on Shabbos. And our Sages explained this as referring to one who had illicit relations with a woman and begot a mamzer, or to a Torah scholar who abandoned the Torah, [i.e.,] he was originally straight, and became crooked. Note: Another application of this verse is in reference to a person who failed to recite Shema or Tefillah in their respective required time periods; in Masechet Berachot 26a.

(2) And that which is wanting cannot be counted. The one who excluded himself from the group cannot be counted with them to share their reward.

(יח) כִּ֛י בְּרֹ֥ב חׇכְמָ֖ה רׇב־כָּ֑עַס וְיוֹסִ֥יף דַּ֖עַת יוֹסִ֥יף מַכְאֽוֹב׃
(18) For as wisdom grows, vexation grows;
To increase learning is to increase heartache.

Footnotes on Ecclesiastes by Bruce Heiler

The essence of wisdom and knowledge is the ability to predict and influence what will happen in various circumstances. However, if we focus merely on wisdom and knowledge, and not on uncertainty and the inherent limits to our power, then frustration, disappointment and pain result. We deceive ourselves into thinking that we have more influence than we really do. The only alternative to the pain of recognizing that we are not entirely in touch with the underlying nature of things is to cultivate an appreciation of the uncertainty itself. We are finite, God is infinite: what more could be expected of us?

(כד) אֵֽין־ט֤וֹב בָּאָדָם֙ שֶׁיֹּאכַ֣ל וְשָׁתָ֔ה וְהֶרְאָ֧ה אֶת־נַפְשׁ֛וֹ ט֖וֹב בַּעֲמָל֑וֹ גַּם־זֹה֙ רָאִ֣יתִי אָ֔נִי כִּ֛י מִיַּ֥ד הָאֱלֹהִ֖ים הִֽיא׃
(24) There is nothing worthwhile for a man but to eat and drink and afford himself enjoyment with his means. And even that, I noted, comes from God.
(א) אֵין טוֹב בָּאָדָם. בִּתְמִיהַּ, שֶׁיֹּאכַל וְיִשְׁתֶּה וְיַרְאֶה אֶת־נַפְשׁוֹ טוֹב, כְּלוֹמַר, יִתֵּן לִבּוֹ לַעֲשׂוֹת מִשְׁפָּט וּצְדָקָה עִם הַמַּאֲכָל וְהַמִּשְׁתֶּה, וְכֵן נֶאֱמַר לִיהוֹיָקִים, "אָבִיךָ הֲלוֹא אָכַל וְשָׁתָה וְעָשָׂה מִשְׁפָּט וּצְדָקָה אָז טוֹב לוֹ:
(1) Is it not beneficial for man. This is a question, “that he eat and drink and shows himself content?” i.e., “he guides his heart to perform justice and righteousness with the food and drink, and so it was stated to Yehoyakim, “Did not your father eat and drink and practice justice and righteousness and then it was well with him?”27Yirmiyahu 22:15.

Footnotes on Ecclesiastes by Bruce Heiler

In contrast to the frustration of trying to find something worthwhile under the sun, the ultimate value appears in appreciating what comes from the "hand of God." Moreover, what is from the hand of God is the very ability to appreciate one's work without referring it to any outside standard or consequence. This is similar to the thought expressed in the Song of Songs where the feeling between lovers is expressed as God being present in His chamber. Our feelings of joy and satisfaction are themselves the gift of God.

(ב) ט֞וֹב לָלֶ֣כֶת אֶל־בֵּֽית־אֵ֗בֶל מִלֶּ֙כֶת֙ אֶל־בֵּ֣ית מִשְׁתֶּ֔ה בַּאֲשֶׁ֕ר ה֖וּא ס֣וֹף כׇּל־הָאָדָ֑ם וְהַחַ֖י יִתֵּ֥ן אֶל־לִבּֽוֹ׃
(2) It is better to go to a house of mourning than to a house of feasting; for that is the end of every man, and a living one should take it to heart.

(א) טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל. מִדָּה הַנּוֹהֶגֶת בַּחַיִּים וּבַמֵּתִים: (ב) מִלֶּכֶת אֶל בֵּית מִשְׁתֶּה. שֶׁהִיא מִדָּה שֶׁאֵינָהּ נוֹהֶגֶת אֶלָּא בַחַיִּים: (ג) בַּאֲשֶׁר הוּא סוֹף כָּל הָאָדָם. בִּשְׁבִיל שֶׁהָאֵבֶל הוּא סוֹף כָּל הָאָדָם. סוֹפוֹ שֶׁל כָּל אָדָם לָבֹא לִידֵי כָּךְ. לְפִיכָךְ, הַחַי יִתֵּן אֶל לִבּוֹ, כָּל מַה שֶּׁאֶגְמֹל חֶסֶד עִם הַמֵּת, אֶצְטָרֵךְ אֲנִי שֶׁיִּגְמְלוּ לִי בְמוֹתִי, דְּיִדַּל יִדְלוּנֵיהּ, דְּיִטְעַן יִטְעֲנוּנֵיהּ, דְיִסְפֹּד יִסְפְּדוּנֵיה, דִּילַוֶּה יְלַוִּנֵיהּ. (ד) דָּבָר אַחֵר: בַּאֲשֶׁר הוּא סוֹף כָּל הָאָדָם. שֶׁהַמִּיתָה הִיא סוֹף כָּל יְמֵי הָאָדָם, וְאִם לֹא עַכְשָׁיו גּוֹמֵל לוֹ חֶסֶד, לֹא יִגְמֹל לוֹ עוֹד, אֲבָל בֵּית הַמִּשְׁתֶּה, זִמְּנוֹ וְלֹא הָלַךְ, יוּכַל לוֹמַר לוֹ: "סוֹפָךְ שֶׁיִּוָּלֵד לְךָ בֵן, וְשָׁם אֶהְיֶה עִמָּךְ, תָּבֹא לָךְ שִׂמְחַת חֲתוּנַת בִּנְךָ וְשָׁם אֵלֵךְ: (ה) וְהַחַי יִתֵּן אֶל לִבּוֹ. הַדָּבָר הַזֶּה, שֶׁאִם לֹא עַכְשָׁיו יִגְמֹל לוֹ חֶסֶד, לֹא יִגְמֹל לוֹ עוֹד:

(1) Better to go to a house of mourning. [Where] the type of conduct serves both the living and the dead. (2) Than to go to a house of feasting. [Where] the type of conduct serves only the living.7Upon going to a house of mourning a person realizes that he too will be mourned when his time comes. This will cause him to be humbled and make him aware of sin. (Metsudas Dovid) Alternatively, the kindness done for the dead is absolute and the level of kindness [חסד של אמת], for the provider does anticipate any payback because that is “the end of all men.” However, when going to a house of feasting, e.g., a wedding, the newly married couple “take to heart” to remember that act of kindness so that they can return the kindness. The latter type of kindness is somewhat inferior to the former, and therefore Koheles says, “it is better to go to a house of mourning than to a house of feasting, etc. (Binah La’itim) 8 Frequenting the company of those who pursue honor and vanity arouses one’s lust and desire for those things, and that is the intent of this verse. (Mesilas Yeshorim)

(א) טוב ללכת וגו'. טוב ללכת אל בית אבל מלכת אל בית משתה, למה – שלב חכמים בבית אבל, לפי שכל מי שמתאבל הקב"ה משמחו, שנאמר (ישעיהו כ״ט:י״ט) ויספו ענוים בה, שמחה

It is better to go to a house of mourning than to go to house of feasting. Why? Because the spirit of the Sages is to be found in a house of mourning, for the Holy One gladdens all who mourn, as it says in Isaiah 29:19: "The meek also shall increase their joy in the Lord, and the poorest among men shall rejoice in the Holy One of Yisra᾽el."...

(כו) וּמוֹצֶ֨א אֲנִ֜י מַ֣ר מִמָּ֗וֶת אֶת־הָֽאִשָּׁה֙ אֲשֶׁר־הִ֨יא מְצוֹדִ֧ים וַחֲרָמִ֛ים לִבָּ֖הּ אֲסוּרִ֣ים יָדֶ֑יהָ ט֞וֹב לִפְנֵ֤י הָאֱלֹהִים֙ יִמָּלֵ֣ט מִמֶּ֔נָּה וְחוֹטֵ֖א יִלָּ֥כֶד בָּֽהּ׃
(26) Now, I find woman more bitter than death; she is all traps, her hands are fetters and her heart is snares. He who is pleasing to God escapes her, and he who is displeasing is caught by her.
(א) וּמוֹצֶא אֲנִי מַר מִמָּוֶת. שֶׁהִיא קָשָׁה מֵעֲשָׂרָה דְבָרִים הַקָּשִׁים שֶׁנִּבְרְאוּ בָעוֹלָם, כִּדְאִיתָא בְּבָבָא בַּתְרָא בְּ"הַשֻּׁתָּפִין". "וּמוֹצֶא אֲנִי מַר" וְקָשֶׁה מִמֶּנָּה "אֶת הָאִשָּׁה", זוּ הַמִּנוּת:
(1) And I find more bitter than death. Which is the severest of the ten harsh things that were created in the world, as it is [stated] in [Maseches] Bava Basra, in [the chapter entitled] “The Partners.”6010a. “And I find more bitter” and severe than it, “the woman,” this refers to heresy.
(יט) לִשְׂחוֹק֙ עֹשִׂ֣ים לֶ֔חֶם וְיַ֖יִן יְשַׂמַּ֣ח חַיִּ֑ים וְהַכֶּ֖סֶף יַעֲנֶ֥ה אֶת־הַכֹּֽל׃
(19) TheyiI.e., the ministers of v. 16. make a banquet for revelry; wine makes life merry, and money answers every need.
(א) לִשְׂחוֹק עֹשִׂים לֶחֶם. לְחֶדְוַת מִזְמוּטֵי חֲתָנִים וְכַלּוֹת, עוֹשִׂים סְעוּדָה, וּסְתָם סְעוּדָה גְדוֹלָה קְרוּיָה לֶחֶם, כְּמוֹ דְאַתְּ אָמַר: "בֵּלְשַׁצַּר מַלְכָּא עֲבַד לֶחֶם רַב": (ב) וְיַיִן. מַשְׁקִין בִּסְעוּדָה, אֲשֶׁר יְשַׂמַּח הַחַיִּים: (ג) וְהַכֶּסֶף יַעֲנֶה אֶת הַכֹּל. אִם אֵין כֶּסֶף, אֵין סְעוּדָה. לְפִיכָךְ, לֹא יִתְעַצֵּל אָדָם מִן הַמְלָאכָה, כְּדֵי שֶׁיְּהֵא לוֹ מַה לְהוֹצִיא:
(1) A feast is made for laughter. For the joy of the musical entertainment at a wedding, we make a feast, and an ordinary large feast is called ‘לֶחֶם,’ as it is stated, “King Belshatzar made a great feast לֶחֶם.”32Daniyeil 5:1. (2) And wine. They give to drink at the feast, that which makes life joyful. (3) And money answers all things. Without money, there is no feast; therefore, a person should not neglect work, so that he will have what to spend.33Alternatively, “money afflicts [=יענה] all,” i.e., either the abundance or lack of money causes affliction to mankind. Or, “money makes everyone respond [=יענה],” i.e., money causes people to readily listen and to obey.
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